Who is the Greatest? (Part 2)

By Clifton Angel   And whoso shall receive one such little child in my name receiveth me (Matt 18:5). With a physical child in His arms as a living illustration, Jesus was no longer speaking of children. “One such little child” is “whosoever...shall humble himself as this little child” (18:4). It is this humble, subservient child of God that characterizes the “greatest” among God’s spiritual kingdom.     Physical greatness is measured far differently than spiritual greatness. Jesus continually seeks to emphasize to the world that physical greatness means nothing in the grand scheme of life. Take heed, and beware of covetousness: for a man’s life consisteth not in the abundance of the things which he possesseth (Luke 12:15).   Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you: but whosoever will be great among you, let him be your minister; And whosoever will be chief among you, let him be your servant: Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many (Matt 20:25–28).   If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth (Col 3:1–2).     The religious leaders of Jesus’ day looks down upon the lowly and lost and considered them unworthy. Yet, these are they that are so often converted and become “the greatest in the kingdom of heaven.”     Before being run out of Galilee with death threats, Jesus read aloud prophecy of Himself in the Isaiah scroll: The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised (Luke 4:18).     Are we willing and ready to receive the same? Jesus’ word for “receive” in Matthew 18:5 carries with it the idea of hospitality and approval. How receptive are we of the lowly and lost? Will we preach the gospel to the poor, or only associate with the wealthy? Will we seek to heal the brokenhearted, or only approve of the merry? Will we preach deliverance to the captives, or only fellowship with the free? Will we receive them to sing with us, “I once was lost, but now I’m found; Was blind, but now I see”?

- Clifton Angel preaches for the Coldwater Church of Christ in Coldwater, MS. He may be contacted through that congregation's website: http://www.coldwatercofc.com/

Who is the Greatest? (Part 3)

By Clifton Angel   But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea (Matt 18:6).       Christ’s carnal companions quarreled over physical greatness in a kingdom (the church) that would be spiritual. Jesus confronted their conceit with a lowly child “in his arms” (Mark 9:36): “Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven” (Matt 18:3–4).     The humble Christian convert is to be received with approval and hospitality. If we do not, we do not receive Christ — we ourselves can become a “castaway” (Matt 18:5; cf. 1 Cor 9:27). This point is impressed further by our verse at hand: Matthew 18:6.       Let’s consider two things about which Jesus was NOT talking. First, He was not talking about merely hurting someone’s feelings. Many falsely attach the modern meaning of “offend.” Certainly, Christians should not be so selfish and uncouth to spew hurtful words, whether in earnest or jest (cf. Col 4:6; Eph 4:29; 5:4; 2 Pet 1:7). Second, He was not talking about the physical child in his arms. I am convinced that the physical child was not of an accountable age to have Biblical faith and the ability to sin, and these are two key descriptors in this verse.     “One of these little ones which believe in me” refers back to one who is converted to Christ as a humble servant in the church: a spiritual child of God. And the issue at hand is that members of the church can “offend” one another. This means to “cause to sin.” Joseph Thayer adds “to put a stumbling-block or impediment in the way, upon which another may trip and fall;” “to entice to sin” (et. al. in Thayer’s Greek-English Lexicon of the New Testament). Interestingly, the Greek word is the verb form of our English word “scandal.”     How might we cause a fellow Christian to sin? Some ways include: Inviting them to engage in sinful practice (Acts 5:1–11; 1 Pet 4:1–5); Inviting them to violate their conscience (Rom 14; 1 Cor 8); Believing and teaching the Scriptures falsely (Matt 7:15–20; Rom 16:17); Comforting them or disregarding them in their own sinful practices (1 Cor 5–6; James 5:19–20); Creating unnecessary strife (Phil 2:3; 1 Tim 6:4; James 3:14–16); et. al. Contextually, Jesus is speaking directly to our reception (approval and hospitality) of the lowliest among us (cf. Matt 18:5). Notice how often these involve the words we use.     A poor man was converted to Christ and he wore his dirty overalls to assemble that first Sunday as a Christian. He was met with prejudice, belittlement, and scolding by a long-time member of the church. He never assembled with Christ’s church, again. Do we need to remove the millstones and swim back to safety?

- Clifton Angel preaches for the Coldwater Church of Christ in Coldwater, MS. He may be contacted through that congregation's website: http://www.coldwatercofc.com/

Who is the Greatest? (Part 4)

By Clifton Angel   Woe unto the world because of offenses! for it must needs be that offenses come; but woe to that man by whom the offense cometh! Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire (Matthew 18:7–9).     “No man is an island.” This common phrase illustrates the principle that mankind is interdependent, interactional, and influential. Generally speaking, we cannot live without community and we cannot live without affecting and impacting others in some way. Therefore Jesus says, “It must needs be that offenses come” (18:7). Because we live in a world of sinful people who are interactional, it is simply a fact that occasions of causing another to stumble (sin, offense) will, and does, take place.     Because of sin and being influenced by others to sin, woe or sorrow is pronounced upon the worldly. Furthermore, woe is pronounced specifically to the one who causes another to sin. With this, Jesus makes application to the fact that sometimes members of our own bodies (hand, foot, eyes) can cause us to sin. With our hands, we might choose to steal, brawl, murder, et al. With our feet, we might enter places we do not belong (Proverbs 4:26–27). With our eyes, we might lust to the point of sin (1 John 2:16; Matthew 5:27–28). With great hyperbole, Jesus impresses upon His disciples the need to do whatever it takes to avoid sin. I do not believe Jesus wants us to mutilate our bodies; however, He does want us to understand that sometimes extreme measures must be taken to keep ourselves faithful and free from sin.     Considering the context of the apostles arguing over the false concept of ranking positions in Jesus’ kingdom, as would be seen in an earthly kingdom, Jesus saw fit to remind them of rudimentary principles he had been impressing upon them from the beginning of His ministry (cf. Matthew 5–7). All are able to learn better from these principles and ingrain them into their lives; yet, they are such that we must be reminded over and over (cf. 2 Peter 1:12–13). The apostles who argued over physical position would go on to learn better and live better, and one such apostle left us these words: Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever (1 John 2:15–17).

- Clifton Angel preaches for the Coldwater Church of Christ in Coldwater, MS. He may be contacted through that congregation's website: http://www.coldwatercofc.com/

Who is the Greatest? (Part 5)

By Clifton Angel   Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven. For the Son of man is come to save that which was lost. How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. Even so it is not the will of your Father which is in heaven, that one of these little ones should perish. (Matthew 18:10–15).     Jesus circles back to the “littles ones” who make up the “greatest” in the church. In the world’s eyes, they may have been the lowest in social status: poor, homeless, foreigners, drug addicts, prostitutes, prisoners, and the list could continue. No matter one’s background, if he humbles himself and is truly converted to Christ, he is a most prized possession of God. Like the shepherd who has 100 sheep, each of the 100 is precious to him. So much so, that one lost sheep will motivate him to traverse the most difficult territories and tasks to find the lost sheep. Contextually, Jesus was sent primarily to the lost sheep of Israel, most of which the Jewish religious elites (scribes, chief priests, Pharisees) despised. In their eyes, the poor, homeless, foreigners, addicts, harlots, and convicts were not worthy of a relationship with God. Continually, Jesus showed that these of low social status would make up the “greatest” in the church more frequently than those with elitist mentalities.     Church, how do we view souls? How do we view those who are lowest in social status? Do we see the value that God places upon them? That value only increases as they become Christians.     Jesus reveals that “these little ones” (humble converts of Christ) possess heavenly angels who “always behold the face of my Father” (Matthew 18:10). Angels are special servants, created by God for His will. We are not told all that we might like to know about these special servants of God. Is it possible they are involved in the special care and providence that God has for His children (cf. 1 Peter 3:12; Hebrews 1:14)? Absolutely. Do we know exactly how such takes place? Absolutely not. Contextually, Jesus was impressing upon His disciples tempted by elitism that those Christians they consider the lowest in society have elite preference in heaven.

- Clifton Angel preaches for the Coldwater Church of Christ in Coldwater, MS. He may be contacted through that congregation's website: http://www.coldwatercofc.com/

Who is the Greatest? (Part 6)

By Clifton Angel       Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother (Matthew 18:15).     “Moreover.” As we ponder the need for humility and lowliness in the church, approval and hospitality of the lowest among us, the reality of sinning and causing others to sin, and our relationships with one another in the church, it is needful also to consider how we resolve these occasions of sin against another.     Jesus authorizes four modes of action Christians are to be concerned with when another Christian has sinned against him, the first of which is the content of this article. Friends, brothers, and sisters, I am concerned that the church today resorts to every mode of action other than what Jesus has established.     First, Jesus is addressing sin: the transgression of His law (1 John 3:4), our separation from God (Isaiah 59:1–2), and the condemnation of our souls (Romans 6:23). God forbid that we should ever lessen in our minds the seriousness of sin, which led to our Savior’s crucifixion. Furthermore, He is addressing the sin of one against another. He’s not addressing public sin. He’s not addressing differences of opinions. He’s not addressing binding our scruples.     Second, this sin being between one and another, the first mode of action commanded is to keep it as such: private. How often when someone has sinned against us do we, rather: (1) Go talk to the elders about it? (2) Go vent to our spouse or another best friend about it? (3) Run from the problem instead of addressing it? (4) Rally a team against the “perpetrator”? This is our brother or sister in Christ! Why are we resorting to methods not authorized by Christ? Is it because we do not care? Is it because we are afraid? Is it because Jesus’ method is not sensational enough? Is it because we’ve not actually humbled ourselves as children and been converted?     The Pharisees followed their own standards of “right,” believing and teaching, as long as I do not murder my brother, I can hate him, be angry with him, mistreat him, ignore him, et. al. (cf. Matthew 5:21–26). Let’s not be like them.     If we would actually heed Jesus’ words, many of these occasions would be resolved by the first mode of action, and not another soul in the world would know of the transgression and forgiveness. “If he shall hear thee, thou hast gained thy brother.”

- Clifton Angel preaches for the Coldwater Church of Christ in Coldwater, MS. He may be contacted through that congregation's website: http://www.coldwatercofc.com/

Who is the Greatest? (Part 7)

By Clifton Angel       Jesus authorized four methods of action Christians are to be concerned with when another Christian has sinned against him (Matthew 18:15–17). Last week, we considered the powerful significance of keeping a private matter private, and if the guilty brother repents, all is well. “Thou hast gained thy brother” (Matthew 18:15). But, what if he does not?     “But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established” (Matthew 18:16). We would do well to consider the legal illustration being emphasized by the use of “two or three witnesses.” Jurors in a courtroom become witnesses of an account by listening to the prosecution and defense of an accused person. The jurors are vetted in order to affirm they have no prior knowledge of the accused person or his accusation, and they are strictly ordered to receive no extra information other than that they receive in the courtroom. Likewise, when we take “one or two more” to help our brother out of his sin, they are to have no prior knowledge of the accusation. They are not to be primed, pre-in-formed, or prejudiced. We’re not trying to win an argument. We’re not trying to boast ourselves above another (cf. Matt 18:1–5). We are trying to save the soul of a sinner in our spiritual family. What if he/she still will not repent?     “And if he shall neglect to hear them, tell it unto the church” (Matthew 18:17a). Telling it to the church does not mean letting the church know one-by-one in our normal desired activity of whispering, gossiping, and backbiting. This third method of action commanded by Jesus is a public announcement to the corporal assembly of the local congregation of the church. Well, church, how about it? Will we obey it?     As previously noted, there is a fourth method of action that we must take if the first three have been followed faithfully and our Christian sibling has refused to turn from the error of his ways. “But if he neglect to hear the church, let him be unto thee as an heathen man and a publican” (Matthew 18:17b). Jesus uses accommodative “tongue-in-cheek” to impress upon the prejudiced Jews the seriousness of the sinful state of impenitent child of God. A pagan Gentile (“heathen man”) and a tax collector (“publican”) were among the most devoid and defiled in the mind of the Jewish faithful.     Do not miss the great irony. Jesus is not prejudiced against Gentiles and tax collectors. Jesus loves them, died for them, and thereby saved many of them. Even if a brother is devoid, defiled, and a castaway, he has opportunity to repent and return to Jesus as long as his life remains (cf. James 5:19–20). While impenitent, he cannot enjoy the fellowship of God’s family; however, God’s family will still seek to save him, as would Jesus.

- Clifton Angel preaches for the Coldwater Church of Christ in Coldwater, MS. He may be contacted through that congregation's website: http://www.coldwatercofc.com/

Who is the Greatest? (Part 8)

By Clifton Angel   Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them (Matthew 18:18–20).     Context. Context. Context. In our study of Scripture, we must keep passages in context of the whole of Scripture, the context of the writing of the passage, and the context of the immediate subject of the passage. There are principles in Scripture that often apply outside of its immediate context; however, we must be careful not to make false applications. Our three verses at hand are exemplary.     The Catholic Church claims sole authority in the decisions and directions that “Christians” are to follow: theology, morality, social standards, leadership, worship practices, et. al. Their papacy and councils meet to make these decisions, which are ever changing. Many years ago, a mentor of mine—who spent much time in overseas missions—inquired of an archbishop in the Catholic Church as to their stance on homosexuality. The archbishop’s response was: “We have not decided that, yet.”     What does this have to do with our passage at hand?     Everything. This is a “proof text” (also, Matthew 16:18–19) of the Catholic Church’s claim to having authority to change beliefs and practices of the church based on changes in social climates. These passages do not give such authority to the church. Jesus is the sole authority over the church (Eph. 1:22–23; 5:23; Col. 1:18), and He has not established a vicar, nor has He authorized any man to change what He has taught (2 John 9–11).     Consider two logical deductions based on these Catholic precepts which lead to absurd conclusions: 1. If the church can change its standards of morality and practice based on the world’s thoughts and feelings, who really has the authority? The world and worldliness. Does that coincide with the teachings of Christ (cf. 1 John 2:15–17; Col. 3:17)? 2. If Catholicism has been given the authority by Jesus to determine acceptable beliefs and practices for Christians, why did God take on flesh, use His human breath to teach what is acceptable, and sacrifice Himself on the cross to purchase the church (cf. Matt. 26:28; Acts 20:28), if the church can just change it all, anyway? According to Catholicism, all of the precepts of Matthew 5 – 7 are relative and subjective to their decisions, and even the four steps Jesus authorizes in our current context are moot if the Pope decides to change them.     What, then, does Matthew 18:18–20 mean?

- Clifton Angel preaches for the Coldwater Church of Christ in Coldwater, MS. He may be contacted through that congregation's website: http://www.coldwatercofc.com/